Know! connecting and cleaving to God is mainly through prayer. For prayer is a gate through which we enter into [the presence of] God and it is from there that we can know Him. This is because prayer is Malkhut, as it is written (Psalms 109:4), “but Ani (I) am prayer.” And TeFiLah (prayer) connotes connectedness, as it is written (Genesis 30:8), “naFTuLei (with bonds) Divine niFTaLti (have I been bound)”—which is rendered as connoting connectedness.

2. It is on account of this that often when a person prays he is beset by thoughts of self-importance. This is because prayer—i.e., the concept of Malkhut / Ani—is in exile within Malkhut of Evil, as it is written (Ezekiel 1:1), “while Ani (I) was among the exiles.” And when She wants to leave, Malkhut of Evil, namely, self-importance, takes hold of Her. For self-importance stems from Malkhut of Evil, which seeks to gain prominence and rule. But through intense praying, one instills prayer with the power to overcome Malkhut of Evil, to depart from exile. This is: “Ascribe might to the Lord, for Its pride is upon Israel” (Psalms 68:35). When pride—i.e., Malkhut of Evil—overpowers Israel, the remedy for this is praying with intensity and strengthening the Lord—i.e., the concept of Ani .

3. {“Then you will remember God your Lord, for it is He Who gives you power laasot chayil (to make wealth), in order to hakim (establish) His brit (covenant) that He swore to your forefathers, as this day” (Deuteronomy 8:18).} And this is: “And you will remember God your Lord, for it is He Who gives you power to make chayil (wealth).” The explanation is that through the power one remedies the woman of chayil (valor), the concept of Malkhut. This is the explanation of l’miknei nikhsin {that is, the rendering into Aramaic of laasot chayil as l’miknei nikhsin (“to acquire possessions”)}. The explanation is: When Malkhut is in exile, She says: “Do not look at me for I am black” (Song of Songs 1:6). For She is clad in garments of black, in garments of evil forces, and is concealed by them.

And then: “Like a bird wandering from the nest is a man who wanders” (Proverbs 27:8), for She is His nest. Thus, when a person prays with intensity and releases Her from Her exile, from Her concealments, She becomes a nest for the Blessed Holy One. This is the explanation: “l’miKNei (to acquire)” connotes a KeiN (nest); “niKhSin (possessions)” connotes KiSuyin (concealments). Your main intention should be to rectify the Shekhinah (Divine Presence) in order to unite Her with Her Husband.

4 . And this is the explanation of “in order to hakim (erect) His brit (covenant).” Erecting the brit (male organ) alludes to marital union. For initially there must be an arousal from below, namely, rectification of the Shekhinah .

And when the Shekhinah dons radiant garments—white, red and yellow, corresponding to the Patriarchs—She is the concept of Sh’VuAh (an oath), the concept of ShiVAh (seven). It is as if the oath was made to the Patriarchs at this moment. This is: “that He swore to your forefathers, as this day”—specifically “as this day.” It follows, that through intense prayer the oath to the Patriarchs is renewed.